Enayetpur Darbar Sharif
Gate of the Mazar Sharif

“Behold! verily on the friends of Allah there is no fear, nor shall they grieve.”
 (Al-Quran, 10:62)

[Ala inna awliyaa Allahi la khawfun AAalayhim wala hum yahzanoon]
Al-Quran, Surah Yunus:Ayat 62

Shah Sufi Hazrat Mawlana Khwaja Yunus Ali, popularly known as Khwaja Enayetpuri(r), was born at Enayetpur in the district of Sirajganj, the then East Pakistan (now Bangladesh) in 1886 and breathed his last in 1952. 

Enayetpuri possessed a highly dignified lineage. His father, Maulana Shah Abdul Karim, studied Persian and Arabic in Hooghly Madrasa in West Bengal (India) and used to earn his living as a Madrasa teacher at Enayetpur, a remote village in Sirajganj, where he became famous for his scholarly interpretation of various issues of Islam. He passed away while Khwaja Enayetpuri was only 5 years old. Khwaja Enayetpuri was raised by his mother Tamirunnesa alias Amina Khatun, whose family lineage is believed to be traced back to Abu Baqar.

In his life-time, Enayetpuri apprised his children that the family-tree he received from his father, Maulana Shah Abdul Karim, was burnt in a fire on 26th Chaitra, 1330 Bengali era. According to this family-tree, his predecessors had descended from the Fatima dynasty. Insofar as his sons can recall (Khwaja Sirajul Haq, Aloukik Jiban (Miraculous Life, p. 15), the partial tree looks as follows:

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Shah Jamil

Shah Daiyem Ali

Shah Bahar

Shah Kabir

Maulana Shah Abdul Karim

Maulana Shah Abdul Karim had two sons - Shah Sufi Yunus Ali (Khwaja Enayetpuri) and Hafiz Shah Mohammad Idris Ali and one daughter, Fatema Khatun

Once many Muslims of the Syed community of Baghdad migrated to India when a dire famine broke out as an epidemic in Baghdad. Amongst many, Sheikh Ismail and Sheikh Bahadur belonging to the Semitic tradition came to Delhi and lived there for several years under the patronage of the emperor. As time went on, they wandered from one place to another in want of food and shelter and finally moved towards Bengal while the whole sub-continent was seized by the British. Having visited many places in pursuance of a suitable habitat they reached the village Aminpur, Pabna (then East Bengal); and with the assistance of a dignified man, some of their successors arrived in Enayetpur in the district of Sirajganj. Khwaja Enayetpuri's ancestors were descendants of them.

Khwaja Yunus Ali displayed exceptional intellectual prowess, as he became proficient in the Qur'an and Hadith at the age of only seven and in Arabic, Persian and Urdu before he was seventeen. Still insatiable, he studied different narratives of the Quran and Hadith and a large collection of works by Rumi, Ghazali, Sheikh Sadi, and so on. Later he became interested in the works of Wayasi Pir, Shah Sufi Fateh Ali (r), whose disciple Shah Sufi Syed Wazed Ali (r) selected Khwaja Yunus Ali as his competent disciple at a religious meeting held in Enayetpur. He was only 18 years old at that time.

Khwaja Enayetpuri had spent 12 years by surrendering himself to the path of Allah under the guidance of his Pir-o-Murshid Shah Sufi Syed Wazed Ali (r) with a view to achieving spiritual knowledge and right guidance for the welfare of the people regardless of castes and classes. Having studied a large number of religious scriptures for more than a decade, the Sufi reached the culmination of the highest grade of theosophical, intuitional and spiritual speculation. Upon accomplishment of all tests on spiritual trainings, Yunus Ali received 'khilafat' and was advised to use the title 'Khwaja' by his Murshid. Khwaja Enayetpuri began his Sufi teachings focusing on Mozaddediya tariqa, though he sought world peace and thus preached his valuable teachings representing four Tariqas (Orders)-—Naqshebondiya, Mozaddediya, Al-Qadiri, and Al-Chishti. At present there are numerous Al-Qadiri and Mozaddediya Khanqahs (monastery) in Bangladesh, but the present leaders and the former heads of them are not, were not, so popular in teaching or preaching the original Sufi principles. As a result only a few followers can be traced as being recognized to be a solely Al-Qadiri or Mozaddediya follower.

His teachings are highly venerated by thousands of people in this sub-continent, and every year on the occasion of Urs (annual occasion commemorating his death) hundreds of thousands of people congregate at the Mazar (shrine) from far and near to observe the day with due solemnity. The recitation of the Qur’an, Milad Mahfil, prayer for blessings and above all ‘Zikr-e-Qalb’ mark the Urs program. His main stream of thought, if practised rightly, can bring social harmony in the greater sphere of life.

'Fight your ego (nafs)' - Khwaja Enayetpuri (r).

Enayetpuri aimed to ensure both the worldly and spiritual development of the common mass in order to eradicate all evils from human life, emancipate the human soul from faulty elements and throw some light on the path of a mumin (true believer) that can bring more peace, more progress and more compassion of Allah in this transitory world.

His ultimate objective was to show his disciples the path of living in harmony.

"Throughout his teaching, Khwaja Enayetpuri’s main stream of thought exhibited a silent revolution of peace, progress and morality in the greater sphere of life, which he attained through the major sūfi orders." - (Dastagir, Golam, "Khwaja Enayetpuri," in Oliver Leaman (ed), Biographical Encyclopaedia of Islamic Philosophy, Vol. I, London & NY: Thoemmes Continuum, 2006)

Chuto Jat-e Pir-e Rakar di Kabul

Ham Khoda dar Jataas amaad ham Rasul --Rumi

 

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